Those who are uninformed of the world of reality, who do not
comprehend existing things, who are without perception of the
inner truth of creation, who do not penetrate the real mysteries of
material and spiritual phenomena and who possess only a superficial
idea of universal life and being are but embodiments of pure
ignorance. They believe only that which they have heard from their
fathers and ancestors. Of themselves they have no hearing, no
sight, no reason, no intellect; they rely solely upon tradition. Such
persons imagine that the dominion of God is an accidental dominion,
or Kingdom.

2

For instance, they believe that this world of existence was
created six or seven thousand years ago, as if God did not reign
before that time and had no creation before that period. They think
that Divinity is accidental, for to them Divinity is dependent upon
existing things, whereas, in reality, as long as there has been a
God, there has been a creation. As long as there has been light,
there have been recipients of that light, for light cannot become
manifest unless those things which perceive and appreciate it exist.
The world of Divinity presupposes creation, presupposes recipients
of bounty, presupposes the existence of worlds. No Divinity
can be conceived as separate from creation, for otherwise it would
be like imagining an empire without a people. A king must needs
have a kingdom, must needs have an army and subjects. Is it possible
to be a king and have no country, no army, no subjects? This is
an absurdity. If we say that there was a time when there was no
country, no army and no subjects, how then could there have been a
king and ruler? For these things are essential to a king.

3

Consequently, just as the reality of Divinity never had a beginning--
that is, God has ever been a Creator, God has ever been
a Provider, God has ever been a Quickener, God has ever been
a Bestower--so there never has been a time when the attributes
of God have not had expression. The sun is the sun because of its
rays, because of its heat. Were we to conceive of a time when there
was a sun without heat and light, it would imply that there had
been no sun at all and that it became the sun afterward. So, likewise,
if we say there was a time when God had no creation or created
beings, a time when there were no recipients of His bounties
and that His names and attributes had not been manifested, this
would be equivalent to a complete denial of Divinity, for it would
mean that Divinity is accidental. To explain it still more clearly, if
we think that fifty thousand years ago or one hundred thousand
years ago there was no creation, that there were then no worlds, no
human beings, no animals, this thought of ours would mean that
previous to that period there was no Divinity. If we should say that
there was a time when there was a king but there were no subjects,
no army, no country for him to rule over, it would really be asserting
that there was a time when no king existed and that the king is
accidental. It is, therefore, evident that inasmuch as the reality of
Divinity is without a beginning, creation is also without a beginning.
This is as clear as the sun. When we contemplate this vast
machinery of omnipresent power, perceive this illimitable space
and its innumerable worlds, it will become evident to us that the
lifetime of this infinite creation is more than six thousand years;
nay, it is very, very ancient.

4

Notwithstanding this, we read in Genesis in the Old Testament
that the lifetime of creation is but six thousand years. This has an
inner meaning and significance; it is not to be taken literally. For
instance, it is said in the Old Testament that certain things were
created in the first day. The narrative shows that at that time the sun
was not yet created. How could we conceive of a day if no sun
existed in the heavens? For the day depends upon the light of the
sun. Inasmuch as the sun had not been made, how could the first
day be realized? Therefore, these statements have significances
other than literal.

5

To be brief: Our purpose is to show that the divine sovereignty,
the Kingdom of God, is an ancient sovereignty, that it is not an accidental
sovereignty, just as a kingdom presupposes the existence
of subjects, of an army, of a country; for otherwise the state of
dominion, authority and kingdom cannot be conceived of. Therefore,
if we should imagine that the creation is accidental, we would
be forced to admit that the Creator is accidental, whereas the divine
bounty is ever flowing, and the rays of the Sun of Truth are continuously
shining. No cessation is possible to the divine bounty,
just as no cessation is possible to the rays of the sun. This is clear
and obvious.

6

Thus there have been many holy Manifestations of God. One
thousand years ago, two hundred thousand years ago, one million
years ago, the bounty of God was flowing, the radiance of God was
shining, the dominion of God was existing.

7

Why do these holy Manifestations of God appear? What is the
wisdom and purpose of Their coming? What is the outcome of
Their mission? It is evident that human personality appears in two
aspects: the image or likeness of God, and the aspect of Satan. The
human reality stands between these two: the divine and the satanic.
It is manifest that beyond this material body, man is endowed with
another reality, which is the world of exemplars constituting
the heavenly body of man. In speaking, man says, "I saw," "I
spoke," "I went." Who is this I? It is obvious that this I is different
from this body. It is clear that when man is thinking, it is as
though he were consulting with some other person. With whom is
he consulting? It is evident that it is another reality, or one aside
from this body, with whom he enters into consultation when he
thinks, "Shall I do this work or not?" "What will be the result of
my doing this?" Or when he questions the other reality, "What is
the objection to this work if I do it?" And then that reality in man
communicates its opinion to him concerning the point at issue.
Therefore, that reality in man is clearly and obviously other than
his body--an ego with which man enters into consultation and
whose opinion man seeks.

8

Often a man makes up his mind positively about a matter; for instance,
he determines to undertake a journey. Then he thinks it
over--that is, he consults his inner reality--and finally concludes
that he will give up his journey. What has happened? Why did he
abandon his original purpose? It is evident that he has consulted his
inner reality, which expresses to him the disadvantages of such a
journey; therefore, he defers to that reality and changes his original
intention.

9

Furthermore, man sees in the world of dreams. He travels in the
East; he travels in the West; although his body is stationary, his
body is here. It is that reality in him which makes the journey while
the body sleeps. There is no doubt that a reality exists other than the
outward, physical reality. Again, for instance, a person is dead, is
buried in the ground. Afterward, you see him in the world of dreams
and speak with him, although his body is interred in the earth. Who
is the person you see in your dreams, talk to and who also speaks
with you? This again proves that there is another reality different
from the physical one which dies and is buried. Thus it is certain
that in man there is a reality which is not the physical body. Sometimes
the body becomes weak, but that other reality is in its own
normal state. The body goes to sleep, becomes as one dead; but that
reality is moving about, comprehending things, expressing them
and is even conscious of itself.

10

This other and inner reality is called the heavenly body, the
ethereal form which corresponds to this body. This is the conscious
reality which discovers the inner meaning of things, for the outer
body of man does not discover anything. The inner ethereal reality
grasps the mysteries of existence, discovers scientific truths and
indicates their technical application. It discovers electricity, produces
the telegraph, the telephone and opens the door to the world
of arts. If the outer material body did this, the animal would,
likewise, be able to make scientific and wonderful discoveries, for
the animal shares with man all physical powers and limitations.
What, then, is that power which penetrates the realities of existence
and which is not to be found in the animal? It is the inner
reality which comprehends things, throws light upon the mysteries
of life and being, discovers the heavenly Kingdom, unseals the
mysteries of God and differentiates man from the brute. Of this
there can be no doubt.

11

As we have before indicated, this human reality stands between
the higher and the lower in man, between the world of the animal
and the world of Divinity. When the animal proclivity in man becomes
predominant, he sinks even lower than the brute. When the
heavenly powers are triumphant in his nature, he becomes the
noblest and most superior being in the world of creation. All the
imperfections found in the animal are found in man. In him there is
antagonism, hatred and selfish struggle for existence; in his nature
lurk jealousy, revenge, ferocity, cunning, hypocrisy, greed, injustice
and tyranny. So to speak, the reality of man is clad in the
outer garment of the animal, the habiliments of the world of nature,
the world of darkness, imperfections and unlimited baseness.

12

On the other hand, we find in him justice, sincerity, faithfulness,
knowledge, wisdom, illumination, mercy and pity, coupled
with intellect, comprehension, the power to grasp the realities of
things and the ability to penetrate the truths of existence. All these
great perfections are to be found in man. Therefore, we say that
man is a reality which stands between light and darkness. From this
standpoint his nature is threefold: animal, human and divine. The
animal nature is darkness; the heavenly is light in light.

13

The holy Manifestations of God come into the world to dispel
the darkness of the animal, or physical, nature of man, to purify
him from his imperfections in order that his heavenly and spiritual
nature may become quickened, his divine qualities awakened, his
perfections visible, his potential powers revealed and all the virtues
of the world of humanity latent within him may come to life.
These holy Manifestations of God are the Educators and Trainers
of the world of existence, the Teachers of the world of humanity.
They liberate man from the darkness of the world of nature, deliver
him from despair, error, ignorance, imperfections and all evil
qualities. They clothe him in the garment of perfections and
exalted virtues. Men are ignorant; the Manifestations of God make
them wise. They are animalistic; the Manifestations make them
human. They are savage and cruel; the Manifestations lead them
into kingdoms of light and love. They are unjust; the Manifestations
cause them to become just. Man is selfish; They sever him
from self and desire. Man is haughty; They make him meek, humble
and friendly. He is earthly; They make him heavenly. Men are
material; the Manifestations transform them into divine
semblance. They are immature children; the Manifestations develop
them into maturity. Man is poor; They endow him with
wealth. Man is base, treacherous and mean; the Manifestations of
God uplift him into dignity, nobility and loftiness.

14

These holy Manifestations liberate the world of humanity from
the imperfections which beset it and cause men to appear in the
beauty of heavenly perfections. Were it not for the coming of these
holy Manifestations of God, all mankind would be found on the
plane of the animal. They would remain darkened and ignorant like
those who have been denied schooling and who never had a teacher
or trainer. Undoubtedly, such unfortunates will continue in their
condition of need and deprivation.

15

If the mountains, hills and plains of the material world are left
wild and uncultivated under the rule of nature, they will remain an
unbroken wilderness, no fruitful tree to be found anywhere upon
them. A true cultivator changes this forest and jungle into a garden,
training its trees to bring forth fruit and causing flowers to grow in
place of thorns and thistles. The holy Manifestations are the ideal
Gardeners of human souls, the divine Cultivators of human hearts.
The world of existence is but a jungle of disorder and confusion, a
state of nature producing nothing but fruitless, useless trees. The
ideal Gardeners train these wild, uncultivated human trees, cause
them to become fruitful, water and cultivate them day by day so
that they adorn the world of existence and continue to flourish in
the utmost beauty.

16

Consequently, we cannot say that the divine bounty has ceased,
that the glory of Divinity is exhausted or the Sun of Truth sunk into
eternal sunset, into that darkness which is not followed by light,
into that night which is not followed by a sunrise and dawn, into
that death which is not followed by life, into that error which is not
followed by truth. Is it conceivable that the Sun of Reality should
sink into an eternal darkness? No! The sun was created in order that
it may shed light upon the world and train all the kingdoms of
existence. How then can the ideal Sun of Truth, the Word of God,
set forever? For this would mean the cessation of the divine
bounty, and the divine bounty by its very nature is continuous and
ceaseless. Its sun is ever shining; its cloud is ever producing rain;
its breezes are ever blowing; its bestowals are all-comprehending;
its gifts are ever perfect. Consequently, we must always anticipate,
always be hopeful and pray to God that He will send unto us His
holy Manifestations in Their most perfect might, with the divine
penetrative power of His Word, so that these heavenly Ones may
be distinguished above all other beings in every respect, in every
attribute, just as the glorious sun is distinguished above all stars.

17

Although the stars are scintillating and brilliant, the sun is
superior to them in luminous effulgence. Similarly, these holy, divine
Manifestations are and must always be distinguished above all
other beings in every attribute of glory and perfection in order that
it may be proven that the Manifestation is the true Teacher and real
Trainer; that He is the Sun of Truth, endowed with a supreme
splendor and reflecting the beauty of God. Otherwise, it is not
possible for us to train one human individual and then after training
him, believe in him and accept him as the holy Manifestation of
Divinity. The real Manifestation of God must be endowed with divine
knowledge and not dependent upon learning acquired in
schools. He must be the Educator, not the educated; His standard,
intuition instead of tuition. He must be perfect and not imperfect,
great and glorious instead of being weak and impotent. He must be
wealthy in the riches of the spiritual world and not indigent. In a
word, the holy, divine Manifestation of God must be distinguished
above all others of mankind in every aspect and qualification in
order that He may be able to train effectively the human body politic,
eliminate the darkness enshrouding the human world, uplift
humanity from a lower to a higher kingdom, be able through the
penetrative power of His Word to promote and spread broadcast
the beneficent message of universal peace among men, bring about
the unification of mankind in religious belief through a manifest
divine power, harmonize all sects and denominations and convert
all native lands and nationalities into one native land and fatherland.

18

It is our hope that the bounties of God will encompass us all, the
gifts of the divine become manifest, the lights of the Sun of Truth
illumine our eyes, inspire our hearts, convey to our souls cheerful
glad tidings of God, cause our thoughts to become lofty and our
efforts to be productive of glorious results. In a word, it is our hope
that we may attain to that which is the summit of human aspirations
and wishes.

19

I have been in America nine months and have traveled to all the
large cities, speaking before various assemblages, proclaiming to
them the oneness of the world of humanity, summoning all to
union, harmony and oneness. I have indeed received the greatest
kindness from the American people. I look upon them as a noble
nation, capable of every perfection. Tomorrow I am going away to
Europe, and now I bid farewell to you all, seeking for you the divine
mercy, the eternal glory and everlasting life; and I pray that
you may attain the highest station of humanity. I am greatly
pleased with this meeting. My happiness is great. I shall never
forget you. You shall always live in my thought. I shall always
pray and supplicate before the Kingdom of God and seek heavenly
blessings for you.